俱舍論記 1.63

1.63

「毘婆沙師傳說如此」者，毘名為廣，或名為勝、或名為異。婆沙名說。謂彼論中分別義廣，故名廣說。說義勝故，名為勝說。五百阿羅漢各以異義解釋《發智》，名為異說。具此三義，故存梵音。世親論主，健馱羅國人也。本於說一切有部出家，因即受持彼部三藏。後學經部，情謂為真，於本所學時懷取捨。然更欲往迦濕彌羅國研覈有部考定是非，恐彼諸師情懷忌憚，遂改本名潛往尋究。時經四載，數以經部異義難破說一切有部宗。時有阿羅漢名塞建地羅，唐言悟入，即眾賢師主，怪其神異遂入定觀，知是世親，乃私告曰：「可急歸本國。長老此來，數以自義難破他宗，眾中必有未離欲者，知是世親，恐當相害。」因此遂歸本國。至而未久，造《俱舍論》六百行頌，遣門人寄往迦濕彌羅。時彼國王及諸僧眾聞皆欣悅，嚴飾幢幡華香伎樂出境來迎，標頌香象前後引從。至國尋讀，咸謂弘我宗義，無不歡慶。時彼悟入告眾人曰：「此非專弘汝義，何事須歡？頌有傳說之言，似相調耳。如其不信，請釋即知。」於是國王及諸僧眾發使往請，并奉珠珍。論主受請為釋本文，凡八千頌，還遣寄往，果如悟入所言也。論主意朋經部，於本處學心生疑惑。所以於此《俱舍論》頌文往往置斯傳說之語，顯非親聞也。

"The Vibhāṣā masters hand down the tradition thus": vi means 'extensive', or 'superior', or 'distinct'. bhāṣā means 'explanation'. That is, because in that treatise the meanings are analyzed extensively, it is called an extensive explanation (vibhāṣā); because the meanings explained are superior, it is called a superior explanation; and because five hundred arhats each used distinct meanings to explain the Jñānaprasthāna, it is called distinct explanations. Possessing these three senses, the Sanskrit phonetic transcription is preserved. The author of the treatise, Master Vasubandhu, was a man of the country of Gandhāra. He originally went forth among the Sarvāstivāda school and subsequently upheld that school's Tripiṭaka. Later he studied the Sautrāntika, considered their views to be true, and often had doubts regarding what he had originally learned, accepting some parts and rejecting others. However, wishing further to go to the country of Kaśmīra to scrutinize the Sarvāstivāda and verify right and wrong, and fearing that the masters there would be suspicious and wary of him, he changed his original name and traveled in secret to investigate. Four years passed, and he frequently refuted the Sarvāstivāda tenet using distinct meanings from the Sautrāntika. At that time there was an arhat named Skandhila, which in Chinese means 'Awakening Entry' (Wuru), who was the master of Saṃghabhadra. Wondering at his extraordinary brilliance, he entered absorption to observe, and knew he was Vasubandhu. He then privately told him: "You must quickly return to your native country. Since your coming here, Elder, you have frequently used your own tenets to refute other traditions. Among the assembly there must be those not yet free from desire; if they learn that you are Vasubandhu, they may harm you." Thereupon he returned to his native country. Not long after his arrival, he composed the six hundred metric verses of the Abhidharmakośa and sent his disciples to deliver them to Kaśmīra. At that time the king of that country and the monastic assembly were all delighted to hear of it; they adorned banners, pennants, flowers, incense, and instrumental music, and went out beyond the border to welcome it, bearing the verses on a fragrant elephant with front and rear escorts. When it arrived in the country and they examined and read it, all thought it promoted their school's doctrine, and there was none who did not rejoice. At that time, that Wuru said to the assembly: "This does not exclusively promote your doctrine; what is there to celebrate? The verses contain words like 'so the tradition says' (kila), which seem to tease you. If you do not believe it, request a commentary and then you will know." Thereupon the king and the monastic assembly dispatched envoys to invite him, presenting jewels and precious gems. The master accepted the invitation and wrote a commentary on the root text, eight thousand verses in total, and sent it back; and it turned out just as Wuru had said. The master favored the Sautrāntika and conceived doubts about what he had studied in his original school. That is why in the verse text of this Abhidharmakośa he frequently placed such traditional phrases ("tradition says"), indicating that these were not his personal views.